Id Ego Superego Quotes

A transference neurosis corresponds to a conflict between ego and id, a narcissistic neurosis corresponds to that between between ego and super-ego, and a psychosis to that between ego and outer world.

Atonement (at-one-ment) consists in no more than the abandonment of the self-generated double monster-the dragon thought to be God (superego) and the dragon thought to be Sin (repressed id). But this requires an abandonment of the attachment to ego itself, and that is what is difficult.

Recent brain scans have shed light on how the brain simulates the future. These simulation are done mainly in the dorsolateral prefrontal cortex, the CEO of the brain, using memories of the past. On one hand, simulations of the future may produce outcomes that are desirable and pleasurable, in which case the pleasure centers of the brain light up (in the nucleus accumbens and the hypothalamus). On the other hand, these outcomes may also have a downside to them, so the orbitofrontal cortex kicks in to warn us of possible dancers. There is a struggle, then, between different parts of the brain concerning the future, which may have desirable and undesirable outcomes. Ultimately it is the dorsolateral prefrontal cortex that mediates between these and makes the final decisions. (Some neurologists have pointed out that this struggle resembles, in a crude way, the dynamics between Freud's ego, id, and superego.)

What I had done was nothing so extraordinary. I had simply taken [the prisoners] as human beings and not mistaken them for mechanisms to repair. I had interpreted them in the same way they had interpreted themselves all along, that is to say, as free and responsible. I had not offered them a cheap escape from guilt feelings by conceiving of them as victims of biological, psychological, or sociological conditioning processes. Nor had I taken them as helpless pawns on the battleground of id, ego, and superego.

The metaphor I use when I lecture on Freud is to think of the mind as a horse and buggy (a Victorian chariot) in which the driver (the ego) struggles frantically to control a hungry, lustful, and disobedient horse (the id) while the driver’s father (the superego) sits in the back seat lecturing the driver on what he is doing wrong.

Ego and superego were dispatched with a single swift, killing blow and in swaggered my new ruler—that primitive little hedonistic bastard, the id.

Her ego and id had fully lost the battle with her superego, and this was the only way they could be expressed.

The superego is, however, not simply a residue of the earliest object-choices of the id; it also represents an energetic reaction-formation against those choices.

The two psycho-analytic theories were in a different class. They were simply non testable, irrefutable. There was no conceivable human behav­iour which could contradict them. This does not mean that Freud and Adler were not seeing certain things correctly: I personally do not doubt that much of what they say is of considerable importance, and may well play its part one day in a psychological science which is testable. But it does mean that those ‘clinical observations’ which analysts naively believe confirm their theory cannot do this any more than the daily confirmations which astrologers find in their practice. And as for Freud’s epic of the Ego, the Super-ego, and the Id, no substantially stronger claim to scientific status can be made for it than for Homer’s collected stories from Olympus. These theories describe some facts, but in the manner of myths. They contain most interesting psychological suggestions, but not in a testable form.

You got a little bit famous. Even a little bit of fame can mess with your head. It’s a cognitive disease, you know, fame? It used to only be for royalty and we know what they’re like. I’m not much of a Freudian, but something about fame makes the id and the superego devour the ego like anacondas in a cage, right before they cannibalize each other. Fame warps your identity, metastasizes your anxieties, and hollows you out like a jack-o’-lantern. It’s sparkly pixie dust that burns whatever it touches like acid.

Barack Obama spent eight years offering himself as the American super-ego, and Americans responded by electing their id. President Trump is as normal as diabetes.

To borrow terms from Freudian psychology: the plant psyche is devoid of an ego and a superego, though it may contain an id, the unconscious part of the psyche that gets sensory input and works according to instinct.

Atonement (at-one-ment) consists in no more than the abandonment of that self-generated double monster — the dragon thought to be God (superego)* and the dragon thought to be Sin (repressed id). But this requires an abandonment of the attachment to ego itself; and that is what is difficult.

Beneath the haunted castle lies the dungeon keep: the womb from whose darkness the ego first emerged, the tomb to which it knows it must return at last. Beneath the crumbling shell or paternal authority, lies the maternal blackness, imagined by the Gothic writer as a prison, as a torture chamber- from which the cries of the kidnapped anima cannot even be heard. The upper and the lower levels of the ruined castle or abbey represent the contradictory fears at the heart of Gothic terror: dread of the superego, whose splendid battlements have been battered but not quite cast down- and of the id, whose buried darkness abounds in dark visions no stormer of the castle had ever touched.

Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflicting claims of id, ego and superego, or in the mere adaptation and adjustment to society and environment.

Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflicting claims of id, ego and superego, or in the mere adaptation and adjustment to society and environment. Noö-Dynamics

Nevertheless it may be admitted that the therapeutic efforts of psycho-analysis have chosen a similar line of approach. Its intention is, indeed, to strengthen the ego, to make it more independent of the superego, to widen its field of perception and enlarge its organization, so that it can appropriate fresh portions of the id. Where id was, there ego shall be. [Wo es war, soll Ich werden.]

The complex interplay of the emotions, however, is far beyond the understanding of functional neuroanatomists. Where, for example, are the representations of the id, ego, and and the superego? Through what pathway are ethical and moral judgments shepherded? What processes allow beauty to be in the eye of the beholder? These philosophical questions represent a true frontier of human discovery.

The last great attempt to free consciousness from the domination of impulses and social controls was psychoanalysis; as Freud pointed out, the two tyrants that fought for control over the mind were the id and the superego, the first a servant of the genes, the second a lackey of society—both representing the “Other.” Opposed to them was the ego, which stood for the genuine needs of the self connected to its concrete environment.

Since our philosophy has given us no better way to express that intemporal, that indestructible element in us which, says Freud, is the unconscious itself, perhaps we should continue calling it the unconscious—so long as we do not forget that the word is the index of an enigma—because the term retains, like the algae or the stone that one drags up, something of the sea from which it was taken. The accord of phenomenology and of psychoanalysis should not be understood to consist in phenomenology’s saying clearly what psychoanalysis had said obscurely. On the contrary, it is by what phenomenology implies or unveils as its limits—by its latent content or its unconscious—that it is in consonance with psychoanalysis. Thus the cross validation between the two doctrines is not exactly on the subject man; their agreements, rather, precisely in describing man as a timber yard, in order to discover, beyond the truth of immanence, that of the Ego and its acts, that of consciousness and its objects, of relations which a consciousness cannot sustain: man’s relations to his origins and his relations to his models. Freud points his finger at the Id and the Superego. Husserl, in his last writings, speaks of historical life as of a Tiefenleben. Phenomenology and psychoanalysis are not parallel; much better, they are both aiming toward the same latency.

Na construção da personalidade, o instinto de destruição manifesta-se com a maior nitidez na formação do superego . Certo, por seu papel defensivo contra os impulsos irrealistas do id, por sua função na conquista duradoura do complexo de Édipo, o superego consolida e protege a unidade do ego, garante o seu desenvolvimento sob o princípio de realidade e, assim, atua a serviço de Eros. Contudo, o superego atinge esses objetivos dirigindo o ego contra o seu id, desviando parte dos instintos de destruição contra uma parte da personalidade destruindo, fragmentando a unidade da personalidade como um todo; assim, atua a serviço do antagonista do instinto de vida. Além disso, essa destrutividade dirigida para dentro constitui o âmago moral da personalidade adulta. A consciência, a mais querida agência moral do indivíduo civilizado, surge-nos impregnada do instinto de morte; o imperativo categórico que o superego impõe continua sendo um imperativo de autodestruição, enquanto constrói a existência social da personalidade. A obra de repressão pertence tanto ao instinto de morte quanto ao instinto de vida. Normalmente, a fusão de ambos é salutar, mas a obstinada severidade do superego ameaça constantemente esse equilíbrio salutar. Quanto mais um homem controla suas tendências agressivas em relação a outros, mais tirânico, isto é, mais agressivo se torna em seu ego-ideal ... mais intensas se tornam as tendências agressivas do seu ego-ideal contra o seu ego. Levada ao extremo, na melancolia, uma pura cultura do instinto de morte pode influir no superego, convertendo este numa espécie de local de reunião para os instintos de morte. Mas esse perigo extremo tem suas raízes na situação normal do ego. Como a ação do ego resulta em uma '... libertação dos instintos agressivos no superego, a sua luta contra a libido expõe-no ao perigo de maus tratos e morte. Ao sofrer os ataques do superego ou talvez ao sucumbir a eles o ego está enfrentando um destino semelhante ao dos protozoários que são destruídos pelos produtos de desintegração que eles próprios criaram.' E Freud acrescenta que do ponto de vista econômico [mental], a moralidade que funciona no superego parece ser um produto similar de desintegração. É nesse contexto que a metapsicologia de Freud se defronta com a dialética fatal da civilização: o próprio progresso da civilização conduz à liberação de forças cada vez mais destrutivas.

Because if one continues teaching young people that man is nothing but the battleground of the clashing claims of personality aspects such as Id, Ego and Superego, or if one continues preaching that man is nothing but the victim of conditions and determinants, be they biological, psychological or sociological in nature and origin, we cannot expect our students to behave like free and responsible beings. They rather become what they are taught to be, i.e., a set of mechanisms. Thus a pandeterministic indoctrination makes young people increasingly susceptible to manipulation.

A number of scholars, many of them seeking to explain the appeal of the monstrous in pop culture, have seen the monster primarily as part of an inner horror show, the personal nightmares of the ego torn between a reptilian id and the moralistic superego. This interpretation understands the monster as a metaphor of human development, the demons that guard the gates of adulthood and emotional maturity. Monsters, according to this view, are primarily inner monsters. Our desire for them emerges from our desire to embrace our own darkness. This approach often makes the self, especially the adolescent self, the locus of understanding the horrific.

There is, indeed, what is called the wisdom of the heart. [...] A phenomenological analysis of the way in which the man in the street, out of the wisdom of the heart, understands himself, may teach us that there is more to being human than being the battleground of the clashing claims of Ego, Id and Superego, [...] and there is more to being human than being a pawn and plaything of conditioning processes or drives and instincts. From the man in the street we may learn that being human means being confronted continuously with situations of which each is at once chance and challenge, giving us a chance to fulfill ourselves by meeting the challenge to fulfill its meaning. Each situation is a call, first, to listen, and then to respond.

The child still thinks that the specular image is his double. We can also ask: does the adult really consider the specular image to be a simple reflection?...The image is something mysterious and inhabited. The image is some sort of incarnation...The image is never a simple reflection, but a quasi-presence...Before the specular image, personality is the id. The image will make possible another version of personality, the first element in a superego...the acquisition of a new function, a self-contemplation, a narcissistic attitude taking on a cardinal importance. At the same time, this image of my own body makes possible a kind of alienation, a harnessing of the ego by my spatial image. The image prepares me for another alienation, the other's alienation of me...It produces an alienation of the immediate ego for the mirror ego.

Falava de Ego, jovem artesão que fabricava lindíssimos bonecos, e dos seres que o atormentavam: Id, anão fescenino e peludo (espécie de curupira); Superego, autoritário e aristocrático patrão. Depois de um dia de estafante trabalho, Ego deitava-se mas não podia dormir: Id vinha do porão e punha-se a dançar em torno ao catre, fazendo caretas obscenas. Ego levantava-se e seguia o anão pelos campos, até o que parecia ser a boca de um buraco de tatu, mas era na realidade a entrada para o fabuloso palácio subterrâneo da Fada Morgana. Nos grandes salões iluminados por tochas bailavam, diante dos olhos maravilhados de Ego, moças loiras e nuas. Estendiam-lhe os braços, mas, quando o rapaz ia se atirar a elas, surgia Superego, com seu fraque, sua cartola, seus lábios finos. A um sinal de sua bengala de castão de prata as bailarinas sumiam. Ele então se punha a zurzir o pobre Ego, repetindo monotonamente, não pecarás, não pecarás. O final era propositadamente otimista, com Ego livrando-se de seus algozes e casando com a Fada Morgana.

Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious but also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noölogical dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflicting claims of id, ego and superego, or in the mere adaptation and adjustment to society and environment.

Further investigation of the subject shows that the analyst has to combat no less than five kinds of resistance, emanating from three directions—the ego, the id and the super-ego. The ego is the source of three of these, each differing in its dynamic nature. The first of these three ego-resistances is the repression resistance, which we have already discussed above and about which there is least new to be added. Next there is the transference resistance, which is of the same nature but which has different and much clearer effects in analysis, since it succeeds in establishing a relation to the analytic situation or the analyst himself and thus re-animating a repression which should only have been recollected. The third resistance, though also an ego-resistance, is of quite a different nature. It proceeds from the gain from illness and is based upon an assimilation of the symptom into the ego. It represents an unwillingness to renounce any satisfaction or relief that has been obtained. The fourth variety, arising from the id, is the resistance which, as we have just seen, necessitates ‘working-through’. The fifth, coming from the super-ego and the last to be discovered, is also the most obscure though not always the least powerful one. It seems to originate from the sense of guilt or the need for punishment; and it opposes every move towards success, including, therefore, the patient's own recovery through analysis.

Freud’s theory on the topological structure of the psyche, namely the id, ego and superego, provides an answer to my second question, namely the lack of an inhibiting censor, such as a conscience, to prevent the serial killer from acting out his fantasy.

this person must also have a weak ego, virtually no superego and a domineering id, which means that the fantasy will not be inhibited but will be acted out.

Even a little bit of fame can mess with your head. It’s a cognitive disease, you know? Fame. It used to only be for royalty and we know what they’re like. I’m not much of a Freudian, but something about fame makes the ID and the Superego devour the Ego like an anacondas in a cage, right before they cannibalize each other. Fame warps your identity, metastasizes your anxieties and hollows you out like a jack-o-lantern. It’s sparkly pixy dust that burns whatever it touches like acid.

Areas of Consciousness The Rational (Day) Philosophy, history 1. Cognition and knowledge is treated in Finnegans Wake. a. Myth: history as a nightmare b. Theory: history as a joke. 2. History of mankind/history of Ireland 3. Popular and Formal Culture a. Music -Musical hall and popular song/ballads, Irish folk music b. Sports, boating, etc. c. Technology d. Science and cosmology e. Cinema and still photography The Irrational (Night) Pre-Sleep World (all the puzzling images that flash through our minds before we fall asleep). Jungian, collective unconscious Left and right sides of the brain Id/ego/superego Anima and Animus Techniques of Tension: the circle, twinning, yang and yin of reconciliation of opposites, yoking, transmission into other areas of being, intertexuality. Techniques of Style: Portmanteau words, punning, piling of one image upon the other, montage, doubling, etc. The Language Trap: The tyranny of language             The betrayal of language             Rhetorical traps             Decay of language

Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflicting claims of id, ego and superego, or in the mere adaptation and adjustment to society and environment.

Another way to look at these battles is in Freudian terms. Our politics is essentially a war with ourselves, the natural extension of our conflicting psychological impulses. The id gives us Republicans, who value individual rights and resist any impediment to a person pursuing their self-interest. (Unless of course it involves sex. In which case the government must step in and the guilty must be slut-shamed.) Our superego gives us Democrats, who value the role of government and our responsibility to one another. And, like an individual with a healthy ego, we need both aspects of who we are to live life to the fullest. That’s why we have a Defense Department, and Medicare. Before

Was it the voice of a demon? It did not take me long to discover that it was my own voice, the voice of my superego guiding my dream like a pilot with nerves of steel, it was the super-I driving a refrigerated truck down the middle of a road engulfed in flames, while the id groaned and rambled on in a vaguely Mycenaean jargon. My ego, of course, was sleeping. Sleeping and toiling.

That id is normally kept in line by your ego and superego, which are the other pieces of your personality that govern your morals and societal expectations.

Serial killers are often overtaken by their id, due to a weak ego and superego. The psychodynamic theory blames those weak egos on a lack of proper development—typically during adolescence, and often from trauma.

this patriarchal blueprint has been implanted into the basic psychological compendium: ego, superego, id, man.

saw the id as our primal, animal nature; the superego as the judgment system that society has instilled within us; and the ego as our representative to the outside world that struggles to maintain a balance between the other two powerful forces. But

A prisão não está no exterior e, sim, no interior de cada um de nós. É possível que não saibamos viver sem ela.

Should a person devote their efforts to achieving their maximize potential, or dedicate their talent and abilities to accomplishing worldly projects that improve other people’s standard of living? Is it possible to be happy irrespective of the lack of financial remuneration obtained through personal efforts? Can a person attain happiness by discovering, developing, and honoring their aptitude and skills, working diligently to improve their own life and other people’s lives, while also striving to integrate all divergent aspects of their personality into a unifying self, i.e. integration of the id, ego, and superego? Can a person achieve a happy and meaningful life by pursing an artistic life of creation? Does granting ourselves free rein to produce artistic embodiments depicting the elemental evil underling our base nature rivaling with our preening desire to engage only in goodness inevitably give birth to our textured spiritual awareness?

And yet, such digging becomes easier if we start from the assumption that in every tool we create, an idea is embedded that goes beyond the function of the thing itself. It has been pointed out, for example, that the invention of eyeglasses in the twelfth century not only made it possible to improve defective vision but suggested the idea that human beings need not accept as final either the endowments of nature or the ravages of time. Eyeglasses refuted the belief that anatomy is destiny by putting forward the idea that our bodies as well as our minds are improvable. I do not think it goes too far to say that there is a link between the invention of eyeglasses in the twelfth century and gene-splitting research in the twentieth. Even such an instrument as the microscope, hardly a tool of everyday use, had embedded within it a quite astonishing idea, not about biology but about psychology. By revealing a world hitherto hidden from view, themicroscope suggested a possibility about the structure of the mind. If things are not what they seem, if microbes lurk, unseen, on and under our skin, if the invisible controls the visible, then is it not possible that ids and egos and superegos also lurk somewhere unseen? What else is psychoanalysis but a microscope of the mind?

The human mind hungers for reality; except for the largely encapsulated id, which is the depository of the raw drives and of deeply repressed material, the other institutions of the mind, the ego and the superego, draw continuously and liberally on the culture in which they subsist, develop, succeed, and fail. While the mind presents the world with its needs, the world gives the mind its grammar, wishes their vocabulary, anxieties their object.

The truth is, our best intentions often fail in the harsh light of how much you desire to engage in the very habit you’re trying to eliminate. In psychology terms, your super-ego is no match for your id.